OT-POET.filter - rwp voice:

rwp@1Thessalonians:2:13 @{And for this cause we also} (\kai dia touto kai hmeis\). Note \kai\ twice. We as well as you are grateful for the way the gospel was received in Thessalonica. {Without ceasing} (\adialeipts\). Late adverb for which see on strkjv@1:2| and for \eucharistoumen\ see on ¯1:2|. {The word of the message} (\logon akos\). Literally, {the word of} hearing, as in Sir. strkjv@42:1 and strkjv@Hebrews:4:2| \ho logos ts akos\, the word marked by hearing (genitive case), the word which you heard. Here with \tou theou\ (of God) added as a second descriptive genitive which Paul expands and justifies. {Ye received it so} (\paralabontes\) and {accepted or welcomed it} (\edexasthe\) so, {not as the word of men} (\ou logou anthrpn\), {but as the word of God} (\alla logon theou\), {as it is in truth} (\kaths alths estin\). This last clause is literally, {as it truly is}. Paul had not a doubt that he was proclaiming God's message. Should any preacher preach his doubts if he has any? God's message can be found and Paul found it. {Worketh in you} (\energeitai en humin\). Perhaps middle voice of \energe\ (\en, ergon\, work) late verb, not in ancient Greek or LXX, but in papyri and late writers (Polybius, etc.) and in N.T. only by Paul and James. If it is passive, as Milligan thinks, it means "is set in operation," as Polybius has it. The idea then is that the word of God is set in operation in you that believe.

rwp@1Thessalonians:4:16 @{With a shout} (\en keleusmati\). Note this so-called instrumental use of \en\. Old word, here only in N.T., from \keleu\, to order, command (military command). Christ will come as Conqueror. {With the voice of the archangel} (\en phni archaggelou\). Further explanation of \keleusmati\ (command). The only archangel mentioned in N.T. is Michael in strkjv@Jude:1:9|. But note absence of article with both \phni\ and \archaggelou\. The reference may be thus indefinite. {With the trump of God} (\en salpiggi theou\). Trumpet. See same figure in strkjv@1Corinthians:15:52|. {The dead in Christ shall rise first} (\hoi nekroi en Christi anastsontai prton\). {First} here refers plainly to the fact that, so far from the dead in Christ having no share in the Parousia, they will rise before those still alive are changed.

rwp@2Corinthians:11:2 @{With a godly jealousy} (\theou zli\). Instrumental case of \zlos\. With a jealousy of God. {I espoused} (\hrmosamn\). First aorist middle indicative of \harmoz\, old verb to join, to fit together (from \harmos\, joint). Common for betrothed, though only here in N.T. The middle voice indicates Paul's interest in the matter. Paul treats the Corinthians as his bride.

rwp@2Corinthians:12:20 @{Lest by any means, when I come, I should find you not such as I would} (\m ps elthn ouch hoious thel heur humas\). An idiomatic construction after the verb of fearing (\phoboumai\) with \m ps\ as the conjunction and with \ouch\ as the negative of the verb \heur\ (second aorist active subjunctive of \heurisk\), \m\ the conjunction, \ouch\ the negative. See Robertson, _Grammar_, p. 995. {And I be found} (\kag heureth\). Same construction with first aorist passive subjunctive. {Such as ye would not} (\hoion ou thelete\). Neat change in voice just before and position of the negative here. {Lest by any means} (\m ps\). Still further negative purpose by repeating the conjunction. With graphic pen pictures Paul describes what had been going on against him during his long absence. {Backbitings} (\katalaliai\). Late and rare word. In N.T. only here and strkjv@1Peter:2:1|. If it only existed nowhere else! {Whisperings} (\psithurismoi\). Late word from \psithuriz\, to whisper into one's ear. An onomatopoetic word for the sibilant murmur of a snake charmer (Ecclesiastes:10:11|). Only here in N.T. {Swellings} (\phusiseis\). From \phusio\, to swell up, late word only here and in ecclesiastical writers. Did Paul make up the word for the occasion? See on ¯1Corinthians:4:6| for verb. {Tumults} (\akatastasiai\). See on strkjv@2Corinthians:6:5|.

rwp@Acts:20:35 @{I gave you an example} (\hupedeixa\). First aorist active indicative of \hupodeiknumi\, old verb to show under one's eyes, to give object lesson, by deed as well as by word (Luke:6:47|). \Hupodeigma\ means example (John:13:15; strkjv@James:5:10|). Songs:Paul appeals to his example in strkjv@1Corinthians:11:1; strkjv@Phillipians:3:17|. \Panta\ is accusative plural of general reference (in all things). {Songs:labouring ye ought to help} (\houts kopintas dei antilambanesthai\). So, as I did. Necessity (\dei\). Toiling (\kopintas\) not just for ourselves, but to help (\antilambanesthai\), to take hold yourselves (middle voice) at the other end (\anti\). This verb common in the old Greek, but in the N.T. only in strkjv@Luke:1:54; strkjv@Acts:20:35; strkjv@1Timothy:6:2|. This noble plea to help the weak is the very spirit of Christ (1Thessalonians:5:14; strkjv@1Corinthians:12:28; strkjv@Romans:5:6; strkjv@14:1|). In strkjv@1Thessalonians:5:14| \antechesthe tn asthenountn\ we have Paul's very idea again. Every Community Chest appeal today re-echoes Paul's plea. {He himself said} (\autos eipen\). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other _Agrapha_ of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on \makarion\ see on strkjv@Matthew:5:3-11|) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Eth. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus.

rwp@Acts:21:24 @{These take} (\toutous paralabn\). Second aorist active participle of \paralamban\. Taking these alone. {Purify thyself with them} (\hagnisthti sun autois\). First aorist passive imperative of \hagniz\, old verb to purify, to make pure (\hagnos\). See the active voice in strkjv@James:4:8; strkjv@1Peter:1:22; strkjv@1John:3:3|. It is possible to see the full passive force here, "Be purified." But a number of aorist passives in the _Koin_ supplant the aorist middle forms and preserve the force of the middle (Robertson, _Grammar_, p. 819). That is possible here. Hence, "Purify thyself" is allowable. The word occurs in strkjv@Numbers:6:1| for taking the Nazarite vow. The point is that Paul takes the vow with them. Note \hagnismou\ in verse 26|. {Be at charges for them} (\dapanson ep' autois\). First aorist active imperative of old verb \dapana\, to incur expense, expend. Spend (money) upon (\ep'\) them. Ramsay (_St. Paul the Traveller_, etc., p. 310) argues that Paul had use of considerable money at this period, perhaps from his father's estate. The charges for five men would be considerable. "A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome" (Furneaux). {That they may shave their heads} (\hina xursontai tn kephaln\). Note \tn kephaln\, the head (singular). Future middle indicative of \xura\, late form for the old \xure\, to shave, middle to shave oneself or (causative) to get oneself shaved. This use of \hina\ with the future indicative is like the classic \hops\ with the future indicative and is common in the N.T. as in the _Koin_ (Robertson, _Grammar_, p. 984). {And all shall know} (\kai gnsontai\). This future middle indicative of \ginsk\ (cf. \akousontai\ in verse 22|) may be independent of \hina\ or dependent on it like \xursontai\, though some MSS. (H L P) have \gnsin\ (second aorist subjunctive, clearly dependent on \hina\). {Of which} (\hn\). Genitive plural of the relative \ha\ (accusative) object of the perfect passive verb \katchntai\ (cf. verse 21| \katchthsan\) attracted into the case of the omitted antecedent \toutn\. The instruction still in effect. {But that thou thyself walkest orderly} (\alla stoicheis kai autos\). \Stoicheis\ is an old verb to go in a row (from \stoichos\, row, rank, series), to walk in a line or by rule. In the N.T. only here and strkjv@Galatians:5:25; strkjv@Romans:4:12; strkjv@Phillipians:3:16|. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle \phulassn ton nomon\ (keeping or observing the law).

rwp@Acts:22:7 @{I fell} (\epesa\). Second aorist active indicative with \-a\ rather than \epeson\, the usual form of \pipt\. {Unto the ground} (\eis to edaphos\). Old word, here alone in N.T. Songs:the verb \edaphiz\, is in strkjv@Luke:19:44| alone in the N.T. {A voice saying} (\phns legouss\). Genitive after \kousa\, though in strkjv@26:14| the accusative is used after \kousa\, as in strkjv@22:14| after \akousai\, either being allowable. See on ¯9:7| for discussion of the difference in case. Saul's name repeated each time (9:4; strkjv@22:7; strkjv@26:14|). Same question also in each report: "Why persecuted thou me?" (\Ti me dikeis?\). These piercing words stuck in Paul's mind.

rwp@Acts:22:9 @{But they heard not the voice} (\tn de phnn ouk kousan\). The accusative here may be used rather than the genitive as in verse 7| to indicate that those with Paul did not understand what they heard (9:7|) just as they beheld the light (22:9|), but did not see Jesus (9:7|). The difference in cases allows this distinction, though it is not always observed as just noticed about strkjv@22:14; strkjv@26:14|. The verb \akou\ is used in the sense of understand (Mark:4:33; strkjv@1Corinthians:14:2|). It is one of the evidences of the genuineness of this report of Paul's speech that Luke did not try to smooth out apparent discrepancies in details between the words of Paul and his own record already in ch. 9. The Textus Receptus adds in this verse: "And they became afraid" (\kai emphoboi egenonto\). Clearly not genuine.

rwp@Acts:22:14 @{Hath appointed thee} (\proecheirisato\). First aorist middle indicative of \procheiriz\, old verb to put forth into one's hands, to take into one's hands beforehand, to plan, propose, determine. In the N.T. only in strkjv@Acts:3:20; strkjv@22:14; strkjv@26:16|. Three infinitives after this verb of God's purpose about Paul: {to know} (\gnnai\, second aorist active of \ginsk\) his will, {to see} (\idein\, second aorist active of \hora\) the Righteous One (cf. strkjv@3:14|), {to hear} (\akousai\, first aorist active of \akou\) a voice from his mouth.

rwp@Acts:24:21 @{Except it be} (\e\). Literally, "than," but after interrogative \ti = ti allo\ "what else than." {For this one voice} (\peri mias tauts phns\). The normal Greek idiom with the attributive use of \houtos\ calls for the article before \mias\, though some inscriptions show it as here (Robertson, _Grammar_, p. 702). {That} (\hs\). Genitive of the relative attracted to the case of the antecedent {phns}. {I cried} (\ekekraxa\). Reduplicated aorist as is usual with this verb in the LXX (Judges:3:15|). Robertson, _Grammar_, p. 348. {Touching} (\peri\). Concerning (around, about). {I am called in question} (\krinomai\). As in strkjv@23:6|. {Before you} (\eph' humn\). Same idiom as in verses 19,20|.

rwp@Acts:25:3 @{Asking favour against him} (\aitoumenoi charin kat' autou\). A favour to themselves (middle voice), not to Paul, but "against" (\kat'\, down, against) him. {That he would send for} (\hops metapempstai\). First aorist middle subjunctive of \metapemp\ (see strkjv@24:24,26|) with final particle \hops\ like \hina\. Aorist tense for single case. {Laying wait} (\enedran poiountes\). See on ¯23:16| for the word \enedra\. Old idiom (Thucydides) for laying a plot or ambush as here. Only these two uses of \enedra\ in N.T. Two years before the Sanhedrin had agreed to the plot of the forty conspirators. Now they propose one on their own initiative. {On the way} (\kata tn hodon\). Down along, up and down along the way. Plenty of opportunity would occur between Caesarea and Jerusalem for ambush and surprise attacks.

rwp@Acts:25:5 @{Them therefore which are of power among you} (\hoi oun en humin dunatoi\). "The mighty ones among you," "the men of power" (\dunatoi\) and authority, "the first men," the Sanhedrin, in other words. Note change here by Luke from indirect discourse in verse 4|, to direct in verse 5| (\phsin\, says he). {Go down with me} (\sunkatabantes\). Double compound (\sun, kata\) second aorist active participle of \sunkatabain\. It was a fair proposal. {If there is anything amiss in the man} (\ei ti estin en ti andri atopon\). Condition of the first class, assuming that there is (to be courteous to them), but not committing himself on the merits of the case. \Atopon\ is an old word, specially common in Plato, meaning "out of place." In N.T. only here and strkjv@Luke:23:41| which see; strkjv@Acts:28:6; strkjv@2Thessalonians:3:2|. Note present tense active voice of \katgoreitsan\ (imperative) of \katgore\, repeat their accusations.

rwp@Acts:25:24 @{Which are here present with us} (\hoi sunparontes hmin\). Present articular participle of \sunpareimi\ (only here in N.T.) with associative instrumental case \hmin\. {Made suit to me} (\enetuchon moi\). Second aorist active indicative of \entugchan\, old verb to fall in with a person, to go to meet for consultation or supplication as here. Common in old Greek and _Koin_. Cf. strkjv@Romans:8:27,34|. See \enteuxis\ (petition) strkjv@1Timothy:2:1|. Papyri give many examples of the technical sense of \enteuxis\ as petition (Deissmann, _Bible Studies_, p. 121). Some MSS. have plural here \enetuchon\ rather than the singular \enetuchen\. {Crying} (\bontes\). Yelling and demanding with loud voices. {That he ought not to live any longer} (\m dein auton zin mketi\). Indirect command (demand) with the infinitive \dein\ for \dei\ (it is necessary). The double negative (\m--mketi\) with \zin\ intensifies the demand.

rwp@Acts:26:16 @{Arise and stand} (\anastthi kai stthi\). "Emphatic assonance" (Page). Second aorist active imperative of compound verb (\anistmi\) and simplex (\histmi\). "Stand up and take a stand." {Have I appeared unto thee} (\phthn soi\). First aorist passive indicative of \hora\. See on ¯Luke:22:43|. {To appoint thee} (\procheirisasthai se\). See strkjv@3:30; strkjv@22:14| for this verb. {Both of the things wherein thou hast seen me} (\hn te eides me\). The reading \me\ (not in all MSS.) makes it the object of \eides\ (didst see) and \hn\ is genitive of \ha\ (accusative of general reference) attracted to the case of the unexpressed antecedent \toutn\. Paul is thus a personal eyewitness of the Risen Christ (Luke:1:1; strkjv@1Corinthians:4:1; strkjv@9:1|). {And of the things wherein I will appear unto thee} (\hn te ophthsomai soi\). Here again \hn\ is genitive of the accusative (general reference) relative \ha\ attracted to the case of the antecedent \toutn\ or \ekeinn\ as before. But \ophthsomai\ is first future passive of \hora\ and cannot be treated as active or middle. Page takes it to mean "the visions in which I shall be seen by you," the passive form bringing out the agency of God. See those in strkjv@Acts:18:9; strkjv@23:11; strkjv@2Corinthians:12:2|. The passive voice, however, like \apekrithn\ and \ephobthn\, did become sometimes transitive in the _Koin_ (Robertson, _Grammar_, p. 819).

rwp@Ephesians:3:20 @{That is able to do} (\ti dunameni poisai\). Dative case of the articular participle (present middle of \dunamai\). Paul is fully aware of the greatness of the blessings asked for, but the Doxology ascribes to God the power to do them for us. {Above all} (\huper panta\). Not simply \panta\, but \huper\ beyond and above all. {Exceedingly abundantly} (\huperekperissou\). Late and rare double compound (\huper, ek, perissou\) adverb (LXX, strkjv@1Thessalonians:3:10; strkjv@5:13; strkjv@Ephesians:3:20|). It suits well Paul's effort to pile Pelion on Ossa. {That we ask} (\hn aitoumetha\). Ablative of the relative pronoun attracted from the accusative \ha\ to the case of the unexpressed antecedent \toutn\. Middle voice (\aitoumetha\) "we ask for ourselves." {Or think} (\ nooumen\). The highest aspiration is not beyond God's "power" (\dunamin\) to bestow.

rwp@Info_Hebrews @ SOME BOOKS ON HEBREWS ANDEL, _Deuteronomy:Brief aan de Hebraer_ (1906). ANDERSON, R., _The Hebrews Epistle in the Light of the Types_ (1911). AYLES, _Destination, Date and Authorship of the Epistle to the Hebrews_ (1899). BAILEY, _Leading Ideas of the Epistle to the Hebrews_ (1907). BLASS, F., _Brief an die Hebraer, Text, Angabe der Rhythmen_ (1903). BLEEK, F., _Der Hebraerbrief Erklart_ (1840). BRUCE, A. B., _The Epistle to the Hebrews_ (1899). DALE, R. W., _The Jewish Temple in the Christian Church_ (1865). DAVIDSON, A. B., _The Epistle to the Hebrews_ (1882). DELITZSCH, F., _Commentary on the Hebrews_ (1857). DIBELIUS, M., _Der Verfasser des Hebraerbriefes_ (1910). DODS, M., _Expositor's Greek Testament_ (1910). DU BOSE, W. P., _High Priesthood and sacrifice_ (1908). EDWARDS, T. C., _Expositor's Bible_ (1888). FARRAR, F. W., _Cambridge Greek Testament_ (1893). GOODSPEED, E. J., _Bible for Home and School_ (1908). GRIFFTH-THOMAS, W. H., _Let Us Go On_ (1923). HEIGL, _Verfalser und Addresse des Briefes an die Hebraer_ (1905). HOLLMANN, _Schriften d. N. T_. 2 Aufl. (1907). KENDRICK, A. C., _American Commentary_ (1890). LIDGETT, J. S., _Sonship and Salvation_ (1921). LOWRIE, _An Explanation of Hebrews_ (1921). LUNEMANN, G., _Meyer Komm_. (1882). MACFADYEN, J. F., _Through the Eternal Spirit_ (1925). MACNEILL, _The Christology of the Epistle to the Hebrews_ (1914). MENEGOZ, E., _Lamentations:Theologie de l'epitre aux Hebreaux_ (1894). MILLIGAN, G., _The Theology of the Epistle to the Hebrews_ (1899). MOFFATT JAMES, _Int. and Cosit. Comm_. (1924) MOULE, H. C., _Messages from the Epistle to the Hebrews_ (1909). MURRAY, ANDREW, _Devotional Commentary_. NAIRNE, A., _The Epistle of Priesthood_ (1913). NAIRNE, A., _The Alexandrian Gospel_ (1917). PEAKE, A. S., _New Century Bible_ (1904). PORTER, S. J., _The Twelve-Gemmed Crown_ (1913). RENDALL, F., _The Theology of the Hebrew Christians_ (1886). RIGGENBACH, M., _Zoeckler Komm_. 2 Aufl. (1913). ROTHERHAM, _The Epistle to the Hebrews_ (1906). SAPHIR, A., _Exposition of Hebrews_. SCOTT, E. F., _The Epistle to the Hebrews_ (1922). SEEBERG, A., _Der Brief an die Hebraer_ (1912). SLOT, _Deuteronomy:Letterkundige Vorm van den Brief aan de Hebraer (1912). SODEN, VON, _Hand-Comm_. (1899). THOLUCK, A., _Komm. zum Briefe an die Hebraer_. VAUGHAN, C. J., _Epistle to the Hebrews_ (1899). WADE, _The Epistle to the Hebrews_ (1923). WEISS, B., _Meyer-Komm_. 6 Aufl. (1902). WEISS, B., _Der Hebraerbrief in Zeitgeschichtlicher Bekuch- tung_ (1910). WELCH, _Authorship of the Epistle to the Hebrews_ (1899). WESTCOTT, B. F., _Epistle to the Hebrews_ (3rd ed. 1906). WICKHAM, E. C., _Westminster Comm_. (1910). WINDISCH, H., _Handbuch zum N.T_. (1913). WREDE, W., _Das literarisches Ratsel des Hebraerbriefs_ (1906). strkjv@Hebrews:1:1 @{God} (\ho theos\). This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Verses 1-3| are a _proemium_ (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (1-4|) reminds one of strkjv@Luke:1:1-4, strkjv@Romans:1:1-7, strkjv@1John:1:1-4|. The sentence could have concluded with \en huii\ in verse 2|, but by means of three relatives (\hon, di' hou, hos\) the author presents the Son as "the exact counterpart of God" (Moffatt). {Of old time} (\palai\). "Long ago" as in strkjv@Matthew:11:21|. {Having spoken} (\lalsas\). First aorist active participle of \lale\, originally chattering of birds, then used of the highest form of speech as here. {Unto the fathers} (\tois patrasin\). Dative case. The Old Testament worthies in general without "our" or "your" as in strkjv@John:6:58; strkjv@7:22; strkjv@Romans:9:5|. {In the prophets} (\en tois prophtais\). As the quickening power of their life (Westcott). strkjv@Songs:4:7|. {By divers portions} (\polumers\). "In many portions." Adverb from late adjective \polumers\ (in papyri), both in _Vettius Valens_, here only in N.T., but in Wisdom strkjv@7:22 and Josephus (_Ant_. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. {In divers manners} (\polutrops\). "In many ways." Adverb from old adjective \polutropos\, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom (\diaphors\). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).

rwp@James:5:14 @{Is any among you sick?} (\asthenei tis en humin;\). Present active indicative of \asthene\, old verb, to be weak (without strength), often in N.T. (Matthew:10:8|). {Let him call for} (\proskalesasth\). First aorist (ingressive) middle imperative of \proskale\. Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in strkjv@1Thessalonians:5:14| ("help the sick"). Note the plural here, "elders of the church, as in strkjv@Acts:20:17; strkjv@15:6,22; strkjv@21:18; strkjv@Phillipians:1:1| (bishops). {Let them pray over him} (\proseuxasthsan ep' auton\). First aorist middle imperative of \proseuchomai\. Prayer for the sick is clearly enjoined. {Anointing him with oil} (\aleipsantes elaii\). First aorist active participle of \aleiph\, old verb, to anoint, and the instrumental case of \elaion\ (oil). The aorist participle can be either simultaneous or antecedent with \proseuxasthsan\ (pray). See the same use of \aleiph elaii\ in strkjv@Mark:6:13|. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in strkjv@Mark:6:13| and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of "extreme unction" (after the eighth century). It is by no means certain that \aleiph\ here and in strkjv@Mark:6:13| means "anoint" in a ceremonial fashion rather than "rub" as it commonly does in medical treatises. Trench (N.T. Synonyms) says: "\Aleiphein\ is the mundane and profane, \chriein\ the sacred and religious, word." At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer.

rwp@John:1:15 @{Beareth witness} (\marturei\). Historical (dramatic) present indicative of this characteristic word in John (cf. strkjv@1:17f.|). See strkjv@1:32,34| for historical examples of John's witness to Christ. This sentence is a parenthesis in Westcott and Hort's text, though the Revised Version makes a parenthesis of most of verse 14|. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. {Crieth} (\kekragen\). Second perfect active indicative of \kraz\, old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. {This was} (\houtos n\). Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in strkjv@Acts:3:10| where we should prefer "is" (\estin\). Gildersleeve (_Syntax_, p. 96) calls this the "imperfect of sudden appreciation of the real state of things." {Of whom I said} (\hon eipon\). But B C and a corrector of Aleph (Westcott and Hort) have \ho eipn\ "the one who said," a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. {After me} (\opis mou\). See also strkjv@1:27|. Later in time John means. He described "the Coming One" (\ho erchomenos\) before he saw Jesus. The language of John here is precisely that in strkjv@Matthew:3:11| \ho opis mou erchomenos\ (cf. strkjv@Mark:1:7|). The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. {Is become} (\gegonen\). Second perfect active indicative of \ginomai\. It is already an actual fact when the Baptist is speaking. {Before me} (\emprosthen mou\). In rank and dignity, the Baptist means, \ho ischuroteros mou\ "the one mightier than I" (Mark:1:7|) and \ischuroteros mou\ "mightier than I" (Matthew:3:11|). In strkjv@John:3:28| \emprosthen ekeinou\ (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John:3:25-30|). {For he was before me} (\hoti prtos mou n\). Paradox, but clear. He had always been (\n imperfect\) before John in his Pre-incarnate state, but "after" John in time of the Incarnation, but always ahead of John in rank immediately on his Incarnation. \Prtos mou\ (superlative with ablative) occurs here when only two are compared as is common in the vernacular _Koin_. Songs:the Beloved Disciple came first (\prtos\) to the tomb, ahead of Peter (20:4|). Songs:also \prton humn\ in strkjv@15:18| means "before you" as if it were \proteron humn\. Verse 30| repeats these words almost exactly.

rwp@John:1:21 @{And they asked him} (\kai rtsan auton\). Here the paratactic \kai\ is like the transitional \oun\ (then). {What then?} (\Ti oun;\). Argumentative \oun\ like Paul's \ti oun\ in strkjv@Romans:6:15|. _Quid ergo?_ {Art thou Elijah?} (\Su Elias ei;\). The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from strkjv@Malachi:4:5|. In strkjv@Mark:9:11f.| Jesus will identify John with the Elijah of Malachi's prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration. {He saith} (\legei\). Vivid dramatic present. {I am not} (\ouk eimi\). Short and blunt denial. {Art thou the prophet?} (\ho prophts ei su;\). "The prophet art thou?" This question followed naturally the previous denials. Moses (Deuteronomy:18:15|) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Acts:3:22; strkjv@7:37|), but the Jews thought him another forerunner of the Messiah (John:7:40|). It is not clear in strkjv@John:6:15| whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Luke:7:19|). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mark:8:28; strkjv@Matthew:16:14|). {And he answered} (\kai apekrith\). First aorist passive (deponent passive, sense of voice gone) indicative of \apokrinomai\, to give a decision from myself, to reply. {No} (\Ou\). Shortest possible denial.

rwp@John:1:23 @{He said} (\eph\). Common imperfect active (or second aorist active) of \phmi\, to say, old defective verb. {I am the voice of one crying in the wilderness} (\Eg phn bontos en ti ermi\). For his answer John quotes strkjv@Isaiah:40:3|. The Synoptics (Mark:1:3; strkjv@Matthew:3:3; strkjv@Luke:3:4|) quote this language from Isaiah as descriptive of John, but do not say that he also applied it to himself. There is no reason to think that he did not do so. John also refers to Isaiah as the author of the words and also of the message, "{Make straight the way of the Lord}" (\Euthunate tn hodon tou kuriou\). By this language (\euthun\ in N.T. only here and strkjv@James:3:4|, first aorist active imperative here) John identifies himself to the committee as the forerunner of the Messiah. The early writers note the differences between the use of \Logos\ (Word) for the Messiah and \phn\ (Voice) for John.

rwp@John:3:29 @{The bridegroom} (\numphios\). Predicate nominative without article. Both \numph\ (bride) and \numphios\ are old and common words. Jesus will use this metaphor of himself as the Bridegroom (Mark:2:19|) and Paul develops it (2Corinthians:11:2; strkjv@Ephesians:5:23-32|) and so in Revelation (19:7; strkjv@21:2|). John is only like the _paranymph_ (\paranumphios\) or "the friend of the bridegroom." His office is to bring groom and bride together. Songs:he stands expectant (\hestks\, second perfect active participle of \histmi\) and listens (\akoun\, present active participle of \akou\) with joy ({rejoiceth greatly}, \chari chairei\, "with joy rejoices") to the music of the bridegroom's voice. {This my joy therefore is fulfilled} (\haut oun h chara peplrtai\). Perfect passive indicative of \plro\, stands filled like a cup to the brim with joy.

rwp@John:5:25 @{And now is} (\kai nun estin\). See strkjv@4:23| for this phrase. Not the future resurrection in verse 28|, but the spiritual resurrection here and now. {The dead} (\hoi nekroi\). The spiritually dead, dead in trespasses and sins (Ephesians:2:1,5; strkjv@5:14|). {Shall hear the voice of the Son of God} (\akousousin ts phns tou huiou tou theou\). Note three genitives (\phns\ after \akousousin\, \huiou\ with \phns\, \theou\ with \huiou\). Note three articles (correlation of the article) and that Jesus here calls himself "the Son of God" as in strkjv@10:36; strkjv@11:4|. {Shall live} (\zsousin\). Future active indicative, shall come to life spiritually.

rwp@John:5:28 @{In the tombs} (\en tois mnmeiois\). \Taphos\ (grave) presents the notion of burial (\thapt\, to bury) as in strkjv@Matthew:23:27|, \mnmeion\ (from \mnaomai\, \mimnsk\, to remind) is a memorial (sepulchre as a monument). Jesus claims not only the power of life (spiritual) and of judgement, but of power to quicken the actual dead at the Last Day. They will hear his voice and come out (\ekporeusontai\, future middle indicative of \ekporeuomai\). A general judgement and a general bodily resurrection we have here for both good and bad as in strkjv@Matthew:25:46; strkjv@Acts:24:15; strkjv@2Corinthians:5:10| and as often implied in the words of Jesus (Matthew:5:29f.; strkjv@10:28; strkjv@Luke:11:32|). In strkjv@John:6:39| Jesus asserts that he will raise up the righteous.

rwp@John:5:37 @{He hath borne witness} (\ekeinos memarturken\). \Ekeinos\ (that one; cf. strkjv@5:35,38|), not \autos\. Perfect active indicative of \marture\, the direct witness of the Father, besides the indirect witness of the works. Jesus is not speaking of the voice of the Father at his baptism (Mark:1:11|), the transfiguration (Mark:9:7|), nor even at the time of the visit of the Greeks (John:12:28|). This last voice was heard by many who thought it was thunder or an angel. The language of Jesus refers to the witness of the Father in the heart of the believers as is made plain in strkjv@1John:5:9,10|. God's witness does not come by audible "voice" (\phnn\) nor visible "form" (\eidos\). Cf. strkjv@1:18; strkjv@6:46; strkjv@1John:4:12|. \Akkoate\ is perfect active indicative of \akou\, to hear, and \herakate\ is perfect active indicative of \hora\, to see. It is a permanent state of failure to hear and see God. The experience of Jacob in Peniel (Genesis:32:30|) was unusual, but Jesus will say that those who have seen him have seen the Father (John:14:9|), but here he means the Father's "voice" and "form" as distinct from the Son.

rwp@John:6:45 @{Taught of God} (\didaktoi theou\). A free quotation from strkjv@Isaiah:54:13| with this phrase in the LXX. There is here the ablative case \theou\ with the passive verbal adjective \didaktoi\ (Robertson, _Grammar_, p. 516). In strkjv@1Thessalonians:4:9| we have the compound verbal \theodidaktoi\. The same use of \didaktos\ with the ablative occurs in strkjv@1Corinthians:2:13|. {And hath learned} (\kai mathn\). Second aorist active participle of \manthan\. It is not enough to hear God's voice. He must heed it and learn it and do it. This is a voluntary response. This one inevitably comes to Christ.

rwp@John:11:33 @{When Jesus therefore saw her weeping} (\Isous oun hs eiden autn klaiousan\). Proleptic position of "Jesus," "Jesus therefore when he saw." She was weeping at the feet of Jesus, not at the tomb. {And the Jews also weeping} (\kai tous Ioudaious klaiontas\). Mary's weeping was genuine, that of the Jews was partly perfunctory and professional and probably actual "wailing" as the verb \klai\ can mean. \Klai\ is joined with \alalaz\ in strkjv@Mark:5:38|, with \ololuz\ in strkjv@James:5:1|, with \thorube\ in strkjv@Mark:5:39|, with \penthe\ in strkjv@Mark:16:10|. It was an incongruous combination. {He groaned in the spirit} (\enebrimsato ti pneumati\). First aorist middle indicative of \embrimaomai\, old verb (from \en\, and \brim\, strength) to snort with anger like a horse. It occurs in the LXX (Daniel:11:30|) for violent displeasure. The notion of indignation is present in the other examples of the word in the N.T. (Mark:1:43; strkjv@14:5; strkjv@Matthew:9:30|). Songs:it seems best to see that sense here and in verse 38|. The presence of these Jews, the grief of Mary, Christ's own concern, the problem of the raising of Lazarus--all greatly agitated the spirit of Jesus (locative case \ti pneumati\). He struggled for self-control. {Was troubled} (\etaraxen heauton\). First aorist active indicative of \tarass\, old verb to disturb, to agitate, with the reflexive pronoun, "he agitated himself" (not passive voice, not middle). "His sympathy with the weeping sister and the wailing crowd caused this deep emotion" (Dods). Some indignation at the loud wailing would only add to the agitation of Jesus.

rwp@John:11:43 @{He cried with a loud voice} (\phni megali ekraugasen\). First aorist active indicative of \kraugaz\, old and rare word from \kraug\ (Matthew:25:6|). See strkjv@Matthew:12:19|. Occurs again in strkjv@John:18:40; strkjv@19:6,12|. Only once in the LXX (Ezra:3:13|) and with \phni megali\ (either locative or instrumental case makes sense) as here. For this "elevated (great) voice" see also strkjv@Matthew:24:31; strkjv@Mark:15:34,37; strkjv@Revelation:1:10; strkjv@21:3|. The loud voice was not for the benefit of Lazarus, but for the sake of the crowd standing around that they might see that Lazarus came forth simultaneously with the command of Jesus. {Lazarus, come forth} (\Lazare, deuro ex\). "Hither out." No verb, only the two adverbs, \deuro\ here alone in John. Lazarus heard and obeyed the summons.

rwp@John:11:53 @{Songs:from that day} (\ap' ekeins oun ts hmeras\). The raising of Lazarus brought matters to a head so to speak. It was now apparently not more than a month before the end. {They took counsel} (\ebouleusanto\). First aorist middle indicative of \bouleu\, old verb to take counsel, in the middle voice for themselves, among themselves. The Sanhedrin took the advice of Caiaphas seriously and plotted the death of Jesus. {That they might put him to death} (\hina apokteinsin auton\). Purpose clause with \hina\ and first aorist active subjunctive of \apoktein\. It is an old purpose (5:18; strkjv@7:19; strkjv@8:44,59; strkjv@10:39; strkjv@11:8|) now revived with fresh energy due to the raising of Lazarus.

rwp@John:12:28 @{Father, glorify thy name} (\pater, doxason sou to onoma\). First aorist (note of urgency) active imperative of \doxaz\ and in the sense of his death already in verses 16,23| and again in strkjv@13:31; strkjv@17:5|. This is the prayer of the \pneuma\ (or \psuch\) as opposed to that of the \sarx\ (flesh) in verse 27|. The "name" (\onoma\) of God expresses the character of God (1:12; strkjv@5:43; strkjv@17:11|). Cf. strkjv@Matthew:6:9|. {A voice out of heaven} (\phn ek tou ouranou\). This was the Father's answer to the prayer of Jesus for help. See already the Father's voice at the baptism of Jesus (Mark:1:11|) and at the transfiguration (Mark:9:7|). The rabbis called the audible voice of God _bath-qol_ (the daughter of a voice). {I have both glorified it and will glorify it again} (\kai edoxasa kai palin doxas\). This definite assurance from the Father will nerve the soul of Jesus for the coming ordeal. Cf. strkjv@11:40| for \edoxasa\ and strkjv@13:31; strkjv@17:5| for \doxas\.

rwp@John:12:29 @{That it had thundered} (\brontn gegonenai\). Perfect active infinitive of \ginomai\ in indirect discourse after \elegen\ and the accusative of general reference (\brontn\, thunder, as in strkjv@Mark:3:17|), "that thunder came to pass." Songs:the crowd "standing by" (\hests\, second perfect active participle of \histmi\), but Jesus understood his Father's voice. {An angel hath spoken to him} (\Aggelos auti lelalken\). Perfect active indicative of \lale\. So, when Jesus spoke to Saul on the way to Damascus, those with Saul heard the voice, but did not understand (Acts:9:7; strkjv@22:9|).

rwp@Luke:8:8 @{A hundredfold} (\hekatonplasiona\). Luke omits the thirty and sixty of strkjv@Mark:4:8; strkjv@Matthew:13:8|. {He cried} (\ephnei\). Imperfect active, and in a loud voice, the verb means. The warning about hearing with the ears occurs also in strkjv@Mark:4:9; strkjv@Matthew:13:9|.

rwp@Luke:19:12 @{To take to himself a kingdom} (\labein heauti basileian\). Second aorist active infinitive of \lamban\ with the dative reflexive \heauti\ where the middle voice could have been used. Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge.

rwp@Luke:23:10 @{Stood} (\histkeisan\). Second perfect active intransitive of \histmi\ with sense of imperfect. They stood by while Herod quizzed Jesus and when he refused to answer, they broke loose with their accusations like a pack of hounds with full voice (\eutons\, adverb from adjective \eutonos\, from \eu\, well, and \tein\, to stretch, well tuned). Old word, but in the N.T. only here and strkjv@Acts:18:28|.

rwp@Luke:23:23 @{But they were instant} (\hoi de epekeinto\). Imperfect middle of \epikeimai\, an old verb for the rush and swirl of a tempest. {With loud voices} (\phnais megalais\). Instrumental case. Poor Pilate was overwhelmed by this tornado. {Prevailed} (\katischuon\). Imperfect active of \katischu\ (see strkjv@Matthew:16:18; strkjv@Luke:21:36|). The tempest Pilate had invited (23:13|).

rwp@Luke:23:26 @{They laid hold} (\epilabomenoi\). Second aorist middle participle of the common verb \epilamban\. The soldiers had no scruples about taking hold of any one of themselves (middle voice). strkjv@Mark:15:21; strkjv@Luke:27:32| use the technical word for this process \aggareu\, which see for discussion and also about Cyrene. {Laid on him} (\epethkan\). \K\ first aorist of \epitithmi\. {To bear it} (\pherein\). Present infinitive, to go on bearing.

rwp@Luke:23:52 @{Asked for} (\itsato\). First aorist middle (indirect) indicative as in strkjv@Mark:15:43; strkjv@Matthew:27:58|. The middle voice shows that Joseph of Arimathea asked the body of Jesus as a personal favour.

rwp@Mark:5:15 @{They come to Jesus} (\erchontai pros ton Isoun\). Vivid present. To Jesus as the cause of it all, "to meet Jesus" (\eis hupantsin Isou\, strkjv@Matthew:8:34|). {And behold} (\therousin\). Present tense again. {And they were afraid} (\kai ephobthsan\). They became afraid. Mark drops back to the ingressive aorist tense (passive voice). They had all been afraid of the man, but there he was "sitting clothed and in his right mind," (\kathmenon himatismenon kai sphronounta\. Note the participles). "At the feet of Jesus," Luke adds (Luke:8:35|). For a long time he had worn no clothes (Luke:8:17|). Here was the healing of the wild man and the destruction of the hogs all by this same Jesus.

rwp@Mark:5:39 @{Make a tumult} (\thorubeisthe\). Middle voice. Jesus had dismissed one crowd (verse 37|), but finds the house occupied by the hired mourners making bedlam (\thorubos\) as if that showed grief with their ostentatious noise. strkjv@Matthew:9:23| spoke of flute-players (\aultas\) and the hubbub of the excited throng (\thoruboumenon\. Cf. strkjv@Mark:14:2; strkjv@Acts:20:1,21,34|). Mark, Matthew, and Luke all quote Jesus as saying that "the child is not dead, but sleepeth." Jesus undoubtedly meant that she was not dead to stay dead, though some hold that the child was not really dead. It is a beautiful word (she is {sleeping}, \katheudei\) that Jesus uses of death.

rwp@Mark:6:24 @{What shall I ask?} (\Ti aitsmai;\). The fact that she went and spoke to her mother proves that she had not been told beforehand what to ask. strkjv@Matthew:14:8| does not necessarily mean that, but he simply condenses the account. The girl's question implies by the middle voice that she is thinking of something for herself. She was no doubt unprepared for her mother's ghastly reply.

rwp@Mark:6:31 @{Come ye yourselves apart into a desert place and rest awhile} (\Deute humeis autoi kat' idian eis ermon topon kai anapauesthe oligon\). It was plain that they were over-wrought and excited and needed refreshment (\anapauesthe\, middle voice, refresh yourselves, "rest up" literally). This is one of the needed lessons for all preachers and teachers, occasional change and refreshment. Even Jesus felt the need of it. {They had no leisure so much as to eat} (\oude phagein eukairoun\). Imperfect tense again. Crowds were coming and going. Change was a necessity.

rwp@Mark:6:50 @{It is I} (\ego eimi\). These were the astounding words of cheer. They did not recognize Jesus in the darkness. They had never seen him or any one walk on the water. His voice reassured them.

rwp@Mark:7:3 @{Diligently} (\pugmi\). Instrumental case, {with the fist}, up to the elbow, rubbing one hand and arm with the other hand clenched. Aleph had \pukna\ probably because of the difficulty about \pugmi\ (kin to Latin _pugnus_). Schultess considers it a dry wash or rubbing of the hands without water as a ritualistic concession. The middle voice \nipsntai\ means their own hands. This verb is often used for parts of the body while \lou\ is used of the whole body (John:13:10|). On the tradition of the elders see on ¯Matthew:15:2|.

rwp@Mark:8:34 @{And he called unto him the multitude with his disciples} (\kai proskalesamenos ton ochlon sun tois mathtais autou\). Mark alone notes the unexpected presence of a crowd up here near Caesarea Philippi in heathen territory. In the presence of this crowd Jesus explains his philosophy of life and death which is in direct contrast with that offered by Peter and evidently shared by the disciples and the people. Songs:Jesus gives this profound view of life and death to them all. {Deny himself} (\aparnsasth heauton\). Say no to himself, a difficult thing to do. Note reflexive along with the middle voice. Ingressive first aorist imperative. See on ¯Matthew:16:24| about taking up the Cross. The shadow of Christ's Cross was already on him (Mark:8:31|) and one faces everyone.

rwp@Mark:9:6 @{For he wist not what to answer} (\ou gar idei ti apokrithi\). Deliberative subjunctive retained in indirect question. But why did Peter say anything? Luke says that he spoke, "not knowing what he said," as an excuse for the inappropriateness of his remarks. Perhaps Peter felt embarrassed at having been asleep (Luke:9:32|) and the feast of tabernacles or booths (\sknai\) was near. See on ¯Matthew:17:4|. Peter and the others apparently had not heard the talk of Moses and Elijah with Jesus about his decease (\exodon\, exodus, departure) and little knew the special comfort that Jesus had found in this understanding of the great approaching tragedy concerning which Peter had shown absolute stupidity (Mark:8:32f.|) so recently. See on ¯Matthew:17:5| about the overshadowing and the voice.

rwp@Matthew:6:29 @{Was not arrayed} (\oude periebaleto\). Middle voice and so "did not clothe himself," "did not put around himself."

rwp@Matthew:16:22 @{Peter took him} (\proslabomenos auton ho Petros\). Middle voice, "taking to himself," aside and apart, "as if by a right of his own. He acted with greater familiarity after the token of acknowledgment had been given. Jesus, however, reduces him to his level" (Bengel). "Peter here appears in a new character; a minute ago speaking under inspiration from heaven, now under inspiration from the opposite quarter" (Bruce). Syriac Sinaitic for strkjv@Mark:8:32| has it "as though pitying him." But this exclamation and remonstrance of Peter was soon interrupted by Jesus. {God have mercy on thee} (\hiles\. Supply \ei\ or \est ho theos\). {This shall never be} (\ou m estai soi touto\). Strongest kind of negation, as if Peter would not let it happen. Peter had perfect assurance.

rwp@Matthew:17:5 @{Overshadowed} (\epeskiasen\). They were up in cloud-land that swept round and over them. See this verb used of Mary (Luke:1:35|) and of Peter's shadow (Acts:5:15|). {This is} (\houtos estin\). At the baptism (Matthew:3:17|) these words were addressed to Jesus. Here the voice out of the bright cloud speaks to them about Jesus. {Hear ye him} (\akouete autou\). Even when he speaks about his death. A sharp rebuke to Peter for his consolation to Jesus about his death.

rwp@Matthew:18:2 @{Called to him} (\proskalesamenos\). Indirect middle voice aorist participle. It may even be Peter's "little child" (\paidion\) as it was probably in Peter's house (Mark:9:33|). {Set him} (\estsen\). Transitive first aorist active indicative, not intransitive second aorist, \est\. {In the midst of them} (\en mesi autn\). Luke adds (Luke:9:47|) "by his side" (\par' heauti\). Both are true.

rwp@Matthew:20:22 @{Ye know not what ye ask} (\ouk oidate ti aiteisthe\). How often that is true. \Aiteisthe\ is indirect middle voice, "ask for yourselves," "a selfish request." {We are able} (\dunametha\). Amazing proof of their ignorance and self-confidence. Ambition had blinded their eyes. They had not caught the martyr spirit.

rwp@Matthew:24:4 @{Lead you astray} (\hms plansi\). This warning runs all through the discourse. It is amazing how successful deceivers have been through the ages with their eschatological programs. The word in the passive appears in strkjv@18:12| when the one sheep wanders astray. Here it is the active voice with the causative sense to lead astray. Our word planet comes from this root.

rwp@Revelation:4:5 @{Out of the throne} (\ek tou thronou\). Back to the throne itself. The imagery is kin to that in strkjv@Exodus:19:16; strkjv@24:9f.; strkjv@Ezekiel:1:22,27|. {Proceed} (\ekporeuontai\). Graphic historical present. {Lightnings and voices and thunders} (\astrapai kai phnai kai brontai\). Songs:exactly in strkjv@11:19; strkjv@16:18|, but in strkjv@8:5| with \brontai\ first, \astrapai\ last, all old and common words. "The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., strkjv@1Samuel:2:10; strkjv@Psalms:18:9f.; strkjv@Job:37:4f|." (Swete). {Seven lamps of fire} (\hepta lampades puros\). Return to the nominative (\idou\, not \eidon\) with \san\ (were) understood. Metaphor drawn from strkjv@Ezekiel:1:13; strkjv@Zechariah:4:12ff|. Our word "lamp," but here a torch as in strkjv@8:10|, identified with the Holy Spirit (the Seven Spirits of God) as in strkjv@1:4; strkjv@3:1|, not \luchniai\ (lampstands) as in strkjv@1:12,20|, nor \luchnos\ a hand-lamp with oil (Matthew:5:15|). "These torches blaze perpetually before the throne of God" (Swete).

rwp@Revelation:6:1 @{And I saw} (\kai eidon\). As in strkjv@4:1; strkjv@5:1|. The vision unfolds without anything being said about opening the book and reading from it. In a more vivid and dramatic fashion the Lamb breaks the seals one by one and reveals the contents and the symbolism. The first four seals have a common note from one of the four \za\ and the appearance of a horse. No effort will be made here to interpret these seals as referring to persons or historical events in the past, present, or future, but simply to relate the symbolism to the other symbols in the book. It is possible that there is some allusion here to the symbolism in the so-called "Little Apocalypse" of strkjv@Mark:13; strkjv@Matthew:24f.; strkjv@Luke:21|. The imagery of the four horses is similar to that in strkjv@Zechariah:1:7-11; strkjv@6:1-8| (cf. strkjv@Jeremiah:14:12; strkjv@24:10; strkjv@42:17|). In the Old Testament the horse is often the emblem of war (Job:39:25; strkjv@Psalms:76:6; strkjv@Proverbs:21:31; strkjv@Ezekiel:26:10|). "Homer pictures the horses of Rhesus as whiter than snow, and swift as the wind" (Vincent). {When the Lamb opened} (\hote noixen to arnion\). First aorist active indicative of \anoig\. This same phrase recurs in rhythmical order at the opening of each seal (6:1,3,5,7,9,12|) till the last (8:1|), where we have \hotan noixen\ (\hotan\ rather than \hote\ calling particular attention to it). {One} (\mian\). Probably used here as an ordinal (the first) as in strkjv@Matthew:28:1|. See Robertson, _Grammar_, p. 671f. {Of} (\ek\). This use of \ek\ with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse (\ek tn\, etc.). Songs:\henos ek tn\ (one of the four living creatures) is "the first of," etc. {In a voice of thunder} (\en phni bronts\). Old word used of John and James (Mark:3:17|) and elsewhere in N.T. only strkjv@John:12:29| and a dozen times in the Apocalypse. {Come} (\Erchou\). Present middle imperative of \erchomai\, but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits \kai ide\ "and see") as in strkjv@17:1; strkjv@21:9|, but to one of the four horsemen each time. Swete takes it as a call to Christ because \erchou\ is so used in strkjv@22:17,20|, but that is not conclusive.

rwp@Revelation:6:6 @{As it were a voice} (\hs phnn\). "This use of \hs\, giving a certain vagueness or mysteriousness to a phrase, is one of the characteristics of the writer's style, e.g., strkjv@8:1; strkjv@14:3; strkjv@19:1,6|" (Beckwith). This voice comes from the midst of the four living creatures, "the protest of nature against the horrors of famine" (Swete). {A measure} (\choinix\). Old word for less than a quart with us, here only in N.T. {Of wheat} (\sitou\). Old word for wheat, a number of times in N.T., in Rev. only here and strkjv@18:13|. This was enough wheat to keep a man of moderate appetite alive for a day. {For a penny} (\dnariou\). Genitive of price, the wages of a day laborer (Matthew:20:2|), about eighteen cents in our money today. {Of barley} (\krithn\). Old word \krith\, usually in plural as here. Barley was the food of the poor and it was cheaper even in the famine and it took more of it to support life. Here the proportion is three to one (cf. strkjv@2Kings:7:18|). The proclamation forbids famine prices for food (solid and liquid). {Hurt thou not} (\m adiksis\). Prohibition with \m\ and the ingressive first aorist active subjunctive of \adike\. See strkjv@7:3; strkjv@9:4| for \adike\ for injury to vegetable life. "The prohibition is addressed to the nameless rider who represents Dearth" (Swete). Wheat and barley, oil and the vine, were the staple foods in Palestine and Asia Minor.

rwp@Revelation:9:13 @{A voice} (\phnn mian\). For \mian\ as indefinite article see strkjv@8:13|. Accusative case here after \kousa\, though genitive in strkjv@8:13|, a distinction between sound and sense sometimes exists (Acts:9:7; strkjv@22:9|), but not here as the words are clearly heard in both instances. {From} (\ek\). "Out of the horns." Note triple use of the genitive article here as of the accusative article with this identical phrase in strkjv@8:3| ("the altar the golden the one before the throne").

rwp@Revelation:9:14 @{One saying to the sixth angel} (\legonta ti hekti\). Accusative masculine singular active participle of \leg\, personifying \phnn\ and agreeing with it in case, though not in gender. This voice speaks to the sixth angel (dative case). {Which had the trumpet} (\ho echn tn salpigga\). Nominative case in apposition with \aggeli\ (dative), the same anomalous phenomenon in strkjv@2:20; strkjv@3:12; strkjv@14:12|. Swete treats it as a parenthesis, like strkjv@4:1; strkjv@11:15|. {Loose} (\luson\). First aorist (ingressive) active imperative of \lu\, "let loose." Another group of four angels (7:1|) like strkjv@Acts:12:4|, described here "which are bound" (\tous dedemenous\). Perfect passive articular participle of \de\, evidently the leaders of the demonic horsemen (9:15ff.|) as the four angels let loose the demonic locusts (7:1ff.|), both quaternions agents of God's wrath. {At the great river Euphrates} (\epi ti potami ti megali Euphrati\). A regular epithet of the Euphrates (16:12; strkjv@Genesis:15:18; strkjv@Deuteronomy:1:7|). It rises in Armenia and joins the Tigris in lower Babylonia, a total length of nearly 1800 miles, the eastern boundary of the Roman Empire next to Parthia.

rwp@Revelation:12:10 @{A great voice saying} (\phnn megaln legousan\). Accusative after \kousa\ in this phrase as in strkjv@5:11; strkjv@10:4; strkjv@14:2; strkjv@18:4|, but the genitive \phns legouss\ in strkjv@11:12; strkjv@14:13|. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (11:15|) who can sympathize with human beings (19:10|), the martyrs in heaven (Charles). {Now is come} (\arti egeneto\). \Arti\ (John:13:33|) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense \egeneto\). {The salvation} (\h stria\). Here "the victory" as in strkjv@7:10; strkjv@19:1|. {The power} (\h dunamis\). Gods power over the dragon (cf. strkjv@7:12; strkjv@11:17; strkjv@19:1|). {The kingdom} (\h basileia\). "The empire of God" as in strkjv@11:15|. {The authority of his Christ} (\h exousia tou Christou autou\). Which Christ received from the Father (Matthew:28:18; strkjv@John:17:2|). See strkjv@11:15| (Psalms:2:2|) for "his Anointed." {The accuser} (\ho katgr\). The regular form, \katgoros\, occurs in strkjv@John:8:10; strkjv@Acts:23:30,35; strkjv@25:16,18| and in many MSS. here in strkjv@Revelation:12:10|, but A reads \katgr\, which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (_Light_, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century A.D. with no sign of Jewish or Christian influence, just as \diakn\ appears as a vernacular form of \diakonos\. Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful. {Of our brethren} (\tn adelphn hmn\). The saints still on earth battling with Satan and his devices. {Which accuseth them} (\ho katgorn autous\). Articular present active participle of \katgore\, old verb, to accuse, usually with the genitive of the person (John:5:45|), but here with the accusative. This is the devil's constant occupation (Job:1:6f.|). {Day and night} (\hmeras kai nuktos\). Genitive of time. "By day and by night."

rwp@Revelation:12:13 @{He persecuted} (\edixen\). First aorist active participle of \dik\, to pursue, to chase, hostile pursuit here as in strkjv@Matthew:5:10f.; strkjv@10:23|, etc. John now, after the "voice" in 10-13|, returns to the narrative in verse 9|. The child was caught away in verse 5|, and now the woman (the true Israel on earth) is given deadly persecution. Perhaps events since A.D. 64 (burning of Rome by Nero) amply illustrated this vision, and they still do so. {Which} (\htis\). "Which very one."

rwp@Revelation:16:15 @{Behold, I come as a thief} (\idou erchomai hs klepts\). The voice of Christ breaks in with the same metaphor as in strkjv@3:3|, which see. There comes one of seven beatitudes in Rev. (1:3; strkjv@14:13; strkjv@16:15; strkjv@19:9; strkjv@20:6; strkjv@22:7,14|). For \grgorn\ (watching) see strkjv@3:2|, and for \trn\ (keeping), strkjv@1:3|. {Lest he walk naked} (\hina m gumnos peripati\). Negative purpose clause with \hina m\ and the present active subjunctive of \peripate\, and note predicate nominative \gumnos\ (naked). {And they see his shame} (\kai blepsin tn aschmosunn autou\). Continuation of the final clause with present active subjunctive of \blep\. \Aschmosunn\ is old word (from \aschmn\, indecent, strkjv@1Corinthians:12:23|), in N.T. only here and strkjv@Romans:1:27|, a euphemism for \tn aischunn\ (Revelation:3:18|).

rwp@Revelation:16:17 @{Upon the air} (\epi ton aera\). All men breathe the air and this is worse than the smiting of the earth (verse 2|), the sea (3|), the fresh waters (4|), the sun (8|). {A great voice} (\phn megal\). The voice of God as in strkjv@16:1|. {It is done} (\Gegonen\). Perfect active indicative of \ginomai\. Like \Gegonan\ in strkjv@21:6|. The whole series of plagues is now complete.